Aristotle believed that man could achieve happiness by working on and developing the things unique to his nature, which he specifically believed to be thought and reason. Humans, at least in the time of Aristotle, were the only things capable of complex thought.
At base, there is an ethical justification for the dropping of the bomb on Hiroshima as the United States was ready to mount a full scale invasion of Japan from China.
However, the Japanese were not given adequate time to surrender and so the dropping of the bomb on Nagasaki was inexcusable.
Answer:Socrates (469—399 B.C.E.) ... He is best known for his association with the Socratic method of question and answer, his claim that he was ignorant (or aware of his own absence of knowledge), and his claim that the unexamined life is not worth living, for human beings.
Paragraph: Socrates is one of the few individuals whom one could say has so-shaped the cultural and intellectual development of the world that, without him, history would be profoundly different. He is best known for his association with the Socratic method of question and answer, his claim that he was ignorant (or aware of his own absence of knowledge), and his claim that the unexamined life is not worth living, for human beings. He was the inspiration for Plato, the thinker widely held to be the founder of the Western philosophical tradition. Plato in turn served as the teacher of Aristotle, thus establishing the famous triad of ancient philosophers: Socrates, Plato, and Aristotle. Unlike other philosophers of his time and ours, Socrates never wrote anything down but was committed to living simply and to interrogating the everyday views and popular opinions of those in his home city of Athens. At the age of 70, he was put to death at the hands of his fellow citizens on charges of impiety and corruption of the youth. His trial, along with the social and political context in which occurred, has warranted as much treatment from historians and classicists as his arguments and methods have from philosophers.
This article gives an overview of Socrates: who he was, what he thought, and his purported method. It is both historical and philosophical. At the same time, it contains reflections on the difficult nature of knowing anything about a person who never committed any of his ideas to the written word. Much of what is known about Socrates comes to us from Plato, although Socrates appears in the works of other ancient writers as well as those who follow Plato in the history of philosophy. This article recognizes that finding the original Socrates may be impossible, but it attempts to achieve a close approximation.
The Europeans called him "The Magnificent," but the Ottomans called him Kanuni, or "The Lawgiver." The Suleymanie Mosque, built for Suleyman, describes Suleyman in its inscription as Nashiru kawanin al-Sultaniyye , or "Propagator of the Sultanic Laws." The primacy of Suleyman as a law-giver is at the foundation of his place in Islamic history and world view. It is perhaps important to step back a moment and closely examine this title to fully understand Suleyman's place in history.
The word used for law here, kanun, has a very specific reference. In Islamic tradition, the Shari'ah, or laws originally derived from the Qur'an , are meant to be universally applied across all Islamic states. No Islamic ruler has the power to overturn or replace these laws. So what laws was Suleyman "giving" to the Islamic world? What precisely does kanun refer to since it doesn't refer to the main body of Islamic law, the Shari'ah ?
The kanun refer to situational decisions that are not covered by the Shari'ah . Even though the Shari'ah provides all necessary laws, it's recognized that some situations fall outside their parameters. In Islamic tradition, if a case fell outside the parameters of the Shari'ah , then a judgement or rule in the case could be arrived at through analogy with rules or cases that are covered by the Shari'ah . This method of juridical thinking was only accepted by the most liberal school of Shari'ah , Hanifism, so it is no surprise that Hanifism dominated Ottoman law.
The Ottomans, however, elevated kanun into an entire code of laws independent of the Shari'ah. The first two centuries of Ottoman rule, from 1350 to 1550, saw an explosion of kanun rulings and laws, so that by the beginning of the sixteenth century, the kanun were a complete and independent set of laws that by and large were more important than the Shari'ah . This unique situation was brought about in part because of the unique heritage of the Ottomans. In both Turkish and Mongol traditions, the imperial law, or law pronounced by the monarch, was considered sacred. They even had a special word for it: the Turks called it Türe and the Mongols called it Yasa . In the system of Türe and Yasa , imperial law was regarded as the essential and sacred foundation of the empire. When this tradition collided with the Islamic Shari'ah tradition, a compromised system combining both was formed.
The Sultanic laws were first collected together by Mehmed the Conqueror. Mehmed divided the kanun into two separate sets or laws. The first set dealt with the organization of government and the military, and the second set dealt with the taxation and treatment of the peasantry. The latter group was added to after the death of Mehmed and the Ottoman kanun pretty much crystallized into its final form in 1501. Suleyman, for his part, revised the law code, but on the whole the Suleyman code of laws is pretty identical to the 1501 system of laws. However, it was under Suleyman that the laws took their final form; no more revisions were made after his reign. From this point onwards, this code of laws was called, kanun-i 'Osmani , or the "Ottoman laws."
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